運動齊物論－物－件與民主

當代物論方興未艾，其中不少努力乃在嘗試思考「物」與「民主」的關連，相繼提出「物導向民主」、「物的議會」、「民主唯物論」等概念，企圖創造「集會」與「集結」之間的滑動、人與非人之間的情動。而本文則嘗試聚焦於2014 年台灣太陽花佔領立法院運動的特定抗爭物件，如何有可能從「物件」作為運動當下「質量體」的集中管理分配與運動退場後的分類建檔典藏，轉化到「物－件」做為「分子化運動」的流變之力與平等之思，一方面嘗試與當代物論中「物的議會」、「物導向民主」等概念產生歧議，一方面亦希冀由此開展出太陽花佔領立法院運動作為基進「民主」與「平等」思考的美學政治。論文將分成四個部份進行。第一部份將從一件號稱「汗味民主T」的網路拍賣開始談起，嘗試在運動T恤的「書寫表面」與「身體界面」分析之外，開展出從抗爭主訴求「捍衛民主」作為運動理念、到同音異字「汗味民主」作為運動「體現」之連續變化。第二部份則企圖進一步從作為「質量體」的運動T恤逃逸，不再是「物形」T恤穿在「人形」參與者的身上，而是運動現場物質性與非物質性的情動連結，亦即「汗味民主T」作為「分子化運動」的可能。主要將藉由德勒茲的「纖維」概念，將棉布的吸溼物質性，轉換到棉紗纖維的「物質－運動」，再開展出「纖維」作為邊界連結、創造與流變的思考，讓「汗味民主T」能從運動標語的「書寫表面」、運動參與的「身體界面」開展到運動本身「流變－纖維」的思考，並由此推向太陽花運動作為「纖維網絡」分子流變與基進平等的可能。第三部份則回到當代物論中有關「物」與「民主」的連結，探討拉圖、班妮特等人對「民主唯物論」的貢獻與侷限。第四部份則嘗試帶入巴特勒深具政治抗爭戰鬥力的「危命集結」概念，將「民主唯物論」推向「民主危物論」，來同時連結《莊子‧齊物論》中「吹萬不同」的「有情而無形」與史賓諾莎、德勒茲的「情動」，以「身體易受性」作為平等的基進預設──任何人事物皆在施受的關係網絡之中，任何人事物皆能施、能受、能流變轉化，以展開太陽花佔領立法院運動最終作為「民主齊物論」的思考潛能。

關鍵字

民主；平等；物；情動；太陽花佔領立法院運動；危命

並列摘要

Contemporary critical discourses on things are on the rise, among which many endeavors are spent on exploring the relationship between ＂things＂ and ＂democracy.＂ Concepts, such as ＂thing-oriented democracy,＂＂parliament of things,＂＂the materialist theory of democracy,＂ have been ardently proposed by critics one after another in efforts to create the conceptual slippage between ＂the assembly＂ and ＂the assemblage,＂ and the affective linkage between the human and the non-human. This article attempts to follow these tendencies by focusing on the things of protest in the Sunflower Occupy the Legislative Yuan Movement that took place in spring 2014 in Taiwan to map out the transforming possibilities of these protest things from the ＂molar＂ to the ＂molecular,＂ from their centralized management, distribution, classification and archivation to their disruptive forces of becoming and radical equality when de-territorialized as the molecular movement of a ＂thing-event.＂ The present article tries to initiate disagreements with the concepts of ＂parliament of things,＂＂democracy of things,＂ and so forth on the one hand, and to unfold on the other hand the politics of aesthetics of the Sunflower Occupy the Legislative Yuan Movement as a radical rethinking of ＂democracy＂ and ＂equality.＂ This article is divided into four parts. Part I takes the internet auction of a so-called ＂Sweat Smell Democracy T-shirt＂ as a point of departure to explore the continuous transformation from the ＂idea＂ of ＂Defending Democracy＂ to the ＂embodiment＂ of ＂Sweat Smell Democracy＂ in light of the witty use of ＂defending＂ and ＂sweat smell＂ as homonyms in Chinese, together with the analysis of the T-shirt as both the ＂writing surface＂ and the ＂bodily interface＂ of the movement. Part II takes a line of flight from the protest T-shirt as a ＂molar＂ entity of a material-form to a ＂molecular＂ movement of ＂sweat smell.＂ The ＂fiber＂ theorized by Gilles Deleuze is adopted here to map out how the absorptive materiality of cotton cloth is transformed into the ＂material-movement＂ of the cotton yard fiber, how the Deleuzian ＂fiber＂ is further evolved into the thinking of border connection, creativity and becoming, and how the Sunflower Occupy the Legislative Yuan Movement can be radicalized as the molecular becoming of ＂fiber network.＂ The ＂Sweat Smell Democracy T-shirt＂ can thus be approached from the ＂writing surface＂ of movement slogans, the ＂bodily interface＂ of movement participation, and ultimately to the ＂becoming-fiber＂ of the movement itself. Part III returns to the central concern of the article-the relation between ＂things＂ and ＂democracy＂- by bringing in the critical discourses on ＂parliament of things＂ by Bruno Latour and on the ＂materialist theory of democracy＂ by Jane Bennett, and discuss respectively their contributions and limitations. Part IV takes the politically empowered concept of ＂precarious assemblage＂ proposed by Judith Butler to radicalize the ＂materialist theory of democracy＂ as the ＂precarious thing theory of democracy＂ (again ＂materialist＂ and ＂precarious thing＂ are homonyms in Chinese). Butler's concepts will further be connected with Zhuang-zi's ＂'Blowing the myriad differences＂ and ＂Having affect without forms,＂ together with Baruch Spinoza's and Deleuze's concept of ＂affect,＂ to make ＂bodily vulnerability＂ as the radical presupposition of equality- humans and nonhuman are all involved in the relational network of affectivity; each has the capacity to affect, to be affected, and to become. In light of this radical presupposition, the Sunflower Occupy the Legislative Yuan Movement in Taiwan will thus be explored as a movement endowed with the ultimate potential for ＂Democratic Equality.＂

並列關鍵字

democracy ； equality ； thing ； affect ； Sunflower Occupy the Legislative Yuan Movement ； precarity

參考文獻

汪暉（Wang, Hui）。〈代表性的斷裂─ 再問「什麼的平等」？〉“Daibiaoxing de Duanlie-zai wen 'shenme de pingdeng?'” [Representative Fracture-Re-inquiring“Equality of What?”]。愛思想網站 Ai xihshiang wangzhan [Love Thinking Website] 。網路。2016 年4 月20 日[Web. 20 Apr. 2016]。

Google Scholar

吳學展（Wu, Xue-Zhan）。〈「後太陽花的運動臉譜」專題：「自己國家自己救」T恤出自他手！專訪「激進」創辦人陳威仲〉“'Hou taiyanghua de yundong lianpu' zhuanti: 'Ziji guojia ziji jiu' T xu chuzi ta shou! Zhuanfang 'jijin' chuangbanren Chen Wei-Zhong” [“Post-Sunflower Movement Faces” Special Report: “Fuck the Government”T shirt Made by Him! Interviewing the Radical Founder Chen Wei-Zhong ]。網路。2016 年4 月10 日 [Web. 10 Apr. 2016]。